1.
THE VOWS AND COMMITMENTS OF KADAMPA BUDDHISM
Tharpa Publications; London
There are four main causes of the degeneration of the
degeneration of the Pratimoksha, Bodhisattva, or Tantric
vows, which are known as the 'four doors of receiving
downfalls'. These are:
-- not knowing what the downfalls are,
-- lack of respect for Buddha's instruction,
-- strong delusions, and
-- non-conscientiousness.
To close the first door we should learn what
the downfalls are and how they are incurred. We can do
this by listening to teachings on the subject or by
reading authentic commentaries.
To close the second door we should try to
overcome disrespect by contemplating the following:
"Since Buddha is omniscient, knowing all past, present,
and future phenomena simultaneously and directly, and
since he has great compassion for all living beings
without exception, there is no valid reason for developing
disrespect towards his teachings. It is only due to
ignorance that I sometimes disbelieve them." [p.1]
To close the third door we should try to
subdue our strong delusions by practicing the meditations
described in "The Meditation Handbook". If by practicing
Lamrim we are able always to maintain good intentions such
as love, compassion, and bodhichitta, there will be no
basis for incurring Pratimoksha or Bodhisattva downfalls;
and if by practicing generation stage and completion stage
we overcome ordinary appearances and ordinary conceptions,
there will be no basis for incurring Tantric downfalls.
We can close the fourth door,
non-conscientiousness, by repeatedly bringing to mind the
disadvantages of incurring downfalls, and the advantages
of pure moral discipline. In this way we become more
conscientious.
In brief, the method for preventing our vows from
degenerating is to train in
-- renunciation,
-- bodhichitta,
-- the correct view of emptiness,
-- generation stage, and
-- completion stage.
By sincerely practicing these we overcome our ordinary
attitudes and control our mind, thereby removing any basis
for downsfalls. [p.2]
2. THE BENEFITS OF GOING FOR REFUGE [at
Buddha]
1. We become a pure Buddhist.
2. We establish the foundation for taking all other vows.
3. We purify the negative karma that we have accumulated
in the past.
4. We daily accumulate a vast amount of merit.
5. We are held back from falling into the lower realms.
6. We are protected from harm inflicted by humans and
non-humans.
7. We fulfill all our temporary and ultimate wishes.
8. We quickly attain the full enlightenment of Buddhahood.
[p.3]
3. THE REFUGE VOWS
1. Not to go for refuge to teachers who contradict
Buddha's view, or to samsaric gods.
2. To regard any image of Buddha as an actual Buddha.
3. Not to harm others.
4. To regard any Dharma scripture as an actual Dharma
Jewel.
5. Not to allow ourself to be influenced by people who
reject Buddha's teaching.
6. To regard anyone who wears the robes of an ordained
person as an actual Sangha Jewel.
7. To go for refuge to the Three Jewels again and again,
remembering their good qualities and the differences
between them.
8. To offer the first portion of whatever we eat and drink
to the Three Jewels, remembering their kindness.
[p.4]
9. With compassion, always to encourage others to go for
refuge.
10. Remembering the benefits of going for refuge, to go
for refuge at least three times during the day and three
times during the night.
11. To perform every action with complete trust in the
Three Jewels.
12. Never to forsake the Three Jewels even at the cost of
our life, or as a joke. [p.5]
4. THE PRATIMOKSHA VOWS
1.To abandon killing.
2. To abandon stealing.
3. To abandon sexual misconduct.
4. To abandon lying.
5. To abandon taking intoxicants. [p.5]
5. THE BENEFITS OF BODHICHITTA
1. We enter the gateway to the Mahayana.
2. We become a Son or Daughter of the Buddhas.
3. We surpass Hearers and Solitary Realizers.
4. We become worthy to receive offerings and prostrations
from humans and gods.
5. We easily accumulate a vast amount of merit.
6. We quickly destroy powerful negativities.
7. We fulfil all our wishes. [p.6]
6. THE PRECEPTS OF ASPIRING BODHICHITTA
1. To remember the benefits of bodhichitta six times a
day.
2. To generate bodhichitta six times a day.
3. Not to abandon any living being.
4. To accumulate merit and wisdom.
5. Not to cheat or deceive our Preceptors or Spiritual
Guides.
6. Not to criticize those who have entered the Mahayana.
7. Not to cause others to regret their virtuous actions.
8. Not to pretend to have good qualities or hide our
faults without a special, pure intention. [p.7]
7. THE ROOT DOWNFALLS OF THE BODHISATTVA
VOWS
1. Praising ourself and scorning others.
2. Not giving wealth or Dharma.
3. Not accepting others' apologies.
4. Abandoning the Mahayana.
5. Stealing the property of the Three Jewels.
6. Abandoning Dharma.
7. Taking away saffron robes.
8. Committing the five heinous actions.
9. Holding wrong views.
10. Destroying places such as towns.
11. Explaining emptiness to those who are likely to
misunderstand.
12. Causing others to abandon the Mahayana.
13. Causing others to abandon the Pratimoksha.
14. Belittling the Hinayana.
15. Speaking falsely about profound emptiness.
16. Accepting property that has been stolen from the Three
Jewels.
17. Making bad rules.
18. Giving up bodhichitta. [p.8]
8. THE SECONDARY DOWNFALLS OF THE
BODHISATTVA VOWS
Downfalls that obstruct the perfection of giving:
1. Not making offerings to the Three Jewels every day.
2. Indulging in worldly pleasures out of attachment.
3. Being disrespectful to those who received the
Bodhisattva vows before us.
4. Not replying to others.
5. Not accepting invitations.
6. Not accepting gifts.
7. Not giving Dharma to those who desire it. [p.9]
Downfalls that obstruct the perfection of moral
discipline:
8. Forsaking those who have broken their moral discipline.
9. Not acting in ways that cause others to generate faith.
10. Doing little to benefit others. [p.9]
11. Not believing that Bodhisattvas' compassion ensures
that all their actions are pure.
12. Acquiring wealth or fame through wrong livelihood.
13. Indulging in frivolity.
14. Claiming that Bodhisattvas need not abandon samsara.
15. Not avoiding a bad reputation.
16. Not helping others to avoid negativity. [p.10]
Downfalls that obstruct the perfection of patience:
17. retaliating to harm or abuse.
18. Not apologizing when we have the opportunity.
19. Not accepting others' apologies.
20. Making no effort to control our anger. [p.10]
Downfalls that obstruct the perfection of effort:
21. Gathering a circle of followers out of desire for
profit or respect.
22. Not trying to overcome laziness.
23. Indulging in senseless conversation out of attachment
[loosing much time with this]. [p.10]
Downfalls that obstruct the perfection of mental
stabilization:
24. Neglecting to train in mental stabilization.
25. Not overcoming obstacles to mental stabilization.
26. Being preoccupied with the taste of mental
stabilization. [p.11]
Downfalls that obstruct the perfection of wisdom:
27. Abandoning the Hinayana.
28. Studying the Hinatyana to the detriment of our
Mahayana practice.
29. Studying non-Dharma subjects without a good reason.
30. Becoming engrossed in non-Dharma subjects for their
own sake.
31. Criticizing other Mahayana traditions.
32. Praising ourself and scorning others.
33. Making no effort to study Dharma.
34. Preferring to rely upon books rather than upon our
Spiritual Guide. [p.11]
Downfalls that obstruct the moral discipline of benefiting
others:
35. Not going to the assistance of those in need.
36. Neglecting to take care of the sick.
37. Not acting to dispel suffering.
38. Not helping others to overcome their bad habits.
39. Not returning help to those who benefit us.
40. Not relieving the distress of others.
41. Not giving to those who seek charity .
42. Not taking special care of disciples.
43. Not acting in accordance with the inclinations of
others [but Human Rights are the guide for distinguishing
good and bad mentalities].
44. Not praising the good qualities of others.
45. Not doing wrathful action when appropriate.
46. Not using miracle powers, threatening actions, and so
forth [when appropriate]. [p.12]
9. THE COMMITMENTS OF TRAINING THE MIND
1. Do not allow your practice of training the mind to
cause inappropriate behavior.
2. Do not allow your practice of training the mind to
contradict your vows.
3. Do not practice training the mind with partiality.
4. Remain natural while changing your aspiration.
5. Do not speak about degenerated limbs.
6. Never think about others' faults.
7. Purify your greatest delusion first.
8. Abandon any hope for results.
9. Abandon poisonous food.
10. Do not follow delusions.
11. Do not retaliate to verbal abuse.
12. Do not wait in ambush.
13. Do not offend others.
14. Do not transfer your own faults or burdens onto
others.
15. Do not misuse Dharma. [p.13]
16. Do not aim at being the first to get the best.
17. Do not turn a god into a demon.
18. Do not seek happiness by causing unhappiness to
others. [p.14]
10. THE PRECEPTS OF TRAINING THE MIND
1. Do all yogas by one.
2. Perform every suppression of interference by one.
3. There are two activities: one at the beginning and one
at the end.
4. Endure both, whichever arises.
5. Guard both as you would your life.
6. Train in the three difficulties.
7. Practice the three main causes.
8. Become acquainted with the three non-degenerations.
9. Possess the three inseparables. [p.14]
10. Train without bias towards the objects.
11. It is important to train deeply and encompass all.
12. Always meditate on special cases.
13. Do not rely upon other conditions.
14. Apply the principal practice at this tie.
15. Do not misinterpret.
16. Do not be erratic.
17. Train with certainty.
18. Be released by two: investigation and analysis.
19. Do not be boastful.
20. Do not get angry.
21. Do not be unstable.
22. Do not wish for gratitude. [p.15]
11. THE NINETEEN COMMITMENTS OF THE FIVE
BUDDHA FAMILIES
The six commitments of the Family of Buddha Vairochana:
1. To go for refuge to Boddha.
2. To go for refuge to Dharma.
3. To go for refuge to Sangha.
4. To refrain from non-virtue.
5. To practice virtue.
6. To benefit others. [p.16]
The four commitments of the Family of Buddha Akshobya:
1. To keep a vajra to remind us of great bliss.
2. To keep a bell to remind us of emptiness.
3. To generate ourself as the Deity.
4. To rely sincerely upon our Spiritual Guide. [p.16]
The four commitments of the Family of Buddha
Ratnasambhava:
1. To give material help.
2. To give Dharma.
3. To give fearlessness.
4. To give love.
The three commitments of the Family of Buddha Amitabha:
1. To rely upon the teachings of Sutra.
2. To rely upon the teachings of the two lower classes of
Tantra.
3. To rely upon the teaching of the two higher classes of
Tantra.
The two commitments of the Family of Buddha Amoghasiddhi:
1. To make offerings to our Spiritual Guide.
2. To strive to maintain purely all the vows we have
taken. [p.17]
12. THE FOURTEEN ROOT DOWNFALLS OF TE
SECRET MANTRA VOWS
1. Abusing or scorning our Spiritual Guide.
2. Showing contempt for the precepts.
3. Criticizing our vajra brothers and sisters.
4. Abandoning love for any being.
5. Giving up aspiring or engaging bodhichitta.
6. Scorning the Dharma of Sutra or Tantra.
7. Revealing secrets to an unsuitable person.
8. Abusing our body.
9. Abandoning emptiness.
10. Relying upon malevolent friends.
11. Not recollecting the view of emptiness.
12. Destroying others' faith.
13. Not maintaining commitment objects.
14. Scorning women. [p.18]
13. THE BRANCH COMMITMENTS
The commitments of abandonment are to abandon negative
actions, especially
-- killing,
-- stealing,
-- sexual misconduct,
-- lying, and
-- taking intoxicants [smoking, drugs, alcohol, etc., that
harm one's own life and to the surroundings].
The commitments of reliance are
-- to rely sincerely upon our Spiritual Guide,
-- to be respectful towards our vajra brothers and
sisters, and
-- to observe the ten virtuous actions.
The additional commitments of abandonment are
-- to abandon the causes of turning away from the
Mahayana,
-- to avoid scorning gods, and
-- to avoid stepping over sacred objects. [p.19]
14. THE GROSS DOWNFALLS OF THE SECRET
MANTRA VOWS
1. Relying upon an unqualified mudra.
2. Engaging in union without the three recognitions.
3. Showing secret substances to an unsuitable person.
4. Fighting or arguing during a tsog offering ceremony.
5. Giving false answers to questions asked out of faith.
6. Staying seven days in the home of someone who rejects
the Vajrayana.
7. Pretending to be a Yogi while remaining imperfect.
8. Revealing holy Dharma to those with no faith.
9. Engaging in mandala actions without completing a close
retreat.
10. Needlessly transgressing the Pratimoksha or
Bodhisattva precepts.
11. Acting in contradiction to the "Fifty Verses on the
Spiritual Guide". [p.20]
15. THE UNCOMMON COMMITMENTS OF MOTHER
TANTRA
1. to perform all physical actions first with our left, to
make offerings to our Spiritual Guide, and never to abuse
him.
2. To abandon union with those unqualified.
3. While in union, not to be separated from the view of
emptiness.
4. Never to lose appreciation for the path of attachment.
5. Never to forsake the two kinds of mudra.
6. To strive mainly for the external and internal methods.
7. Never to release seminal fluid; to rely upon pure
behavior.
8. To abandon repulsion when tasting bodhichitta. [p.21]
Dedicated to the long life and perfect health of Venerable
Geshe Kelsang Gyatso.
Colophon: Extract from the following books:
-- The Bodhisattva Vow
-- Joyful Path of Good Fortune
-- Universal Compassion
-- Guide to Dakini Land
-- Tantric Grounds and Paths.
More detail on all the vows and commitments can be found
in these books. [p.22]
